In the last decade or so, there has been sweeping changes, not only across my homeland of China, but also across the West, concerning attitudes toward the methods of Daoist self-cultivation, with an entire new generation of interest developing. This change has seen large numbers of people around the world engaging in Daoist practice, and attempting to find good instruction. For many this has been a difficult process involving many hardships, as authentic Daoist guidance is difficult to find – even in China, - and even if genuine instruction is found, the fact remains that Daoist self-cultivation is not a ‘quick fix’ but often requires years of dedicated practice for real progress to be made.

The Qianfeng Earlier Divine-Sky School possess the true ‘law gate’ (法门 – Fa Men) through which all disciples must pass if they want to practice the genuine ‘neidan’ (内丹), or ‘lower energy centre self-cultivation’. In this school, we do not advocate theoretical obscurity, or ‘mysterious’ practice, but rather offer authentic Daoist technique which must be put into a determined and regular practice. The true Daoist law is used to focus the mind and develop the body, and the only requirements are good instruction, and a committed practice. This does not mean the path of self-development is easy, but rather that a logical approach must be adopted, together with the realisation that the methods and techniques must be continuously applied without a break for a long period of time. This practical reality associated with Daoist self-cultivation often requires a great self-sacrifice on the part of the disciple, and an eternal patience on the part of the teacher. If you enter the gate of the Qianfeng School, then you must be prepared for a long and determined practice (perhaps lasting decades) with the minimum of distraction. This is the only way to make progress in the development of the mind and body, understand the Daoist methods, build health and pro-long life. ​I think the suffering of hardship during training must not be underestimated or played-down, as any genuine Daoist practice involves a dedication that is very much beyond the ordinary in its scope and commitment. As an example of this, I want to mention how a number of misguided people defame the Buddha, and state that there is no need to follow his Vinaya Discipline – this is a false argument that strips the Buddhist meditative path of its virtuous power. Virtuous power – be it Daoist or Buddhist – must be earned through the strict application of self-discipline, as there is no other way of acquiring the appropriate psychological or physical merit that results in self-development. It is interesting to note that even in the Buddha’s lifetime, there were ascetics who followed other paths, that also criticised his approach. However, these ascetics did not develop beyond a certain point in their developmet, whilst the Buddha realised complete enlightenment – thus proving the efficacy of his path. If you want to explore this teaching, many people benefit greatly from studying the Buddhist Surangama Sutra (楞严经 – Leng Yan Jing).

In a similar fashion, Daoism has evolved over thousands of years in China, and has developed a number of explanatory classical texts. Throughout its long history (which meanders down through the ages like a river), dynasties have come and gone, with one emperor favouring Daoism, whilst another despised it as a religion or guiding philosophy. Now there are no more emperors, and Daoism has spread across the world, primarily through the influence of its central text – Laozi’s Dao De Jing (老子道德经) – or Laozi’s ‘Classic of the Virtuous Way’.

In fact, although Buddhism originated in ancient India, and Daoism originated in ancient China, nevertheless, both paths are like brothers supporting one another. Both advocate a profound psychological and physical transformation, and both are united by being influenced by the social philosophy of Confucianism. In this respect, ‘difference’ has been a very positive driving force in Chinese cultural development. Both paths discipline the body and ‘still’ the mind through meditative practice. This relies upon the production of good behaviour and good thoughts, which are used to generate ‘virtue’ in the mind, body and environment. Virtue is the crucial power behind all self-cultivation, regardless of religious path. Without virtue (which is generated by the practice of strict self-discipline), there can be no genuine self-cultivation. By strengthening virtue, the original spirit (元神 – Yuan Shen) is revealed, and the related states of ‘life’ and ‘death’ are reconciled and understood.

The method of developing the ‘life essence through mind and body’ (性命双修 – Xing Ming Shuang Xiu) self-cultivation is distinctly Daoist, and is drawn from the many Daoist classical texts. If there is no firm basis for training, there is no strong foundation, then it is obvious that no developmental structure can be built. In such a situation, if no foundation is present, disciples might well delude themselves, mistaking the ordinary for the extraordinary, or the illusionary for the real (like the reflection of the moon or a flower in the water, taken to be the real thing). You must understand the value of life, and learn to cherish every single day of it, so that it can be used in a positive manner for self-cultivation, and for helping others. As I have said many times in the past, proper Daoist self-cultivation is a long and drawn-out affair that takes time, dedication and self-sacrifice. You must build ‘virtue’ here and now in your ordinary life, as there is no other way to proceed.